Connect with us

RussiaFeed

News

History

Still standing tall: Russia’s incredible Ryazan Kremlin seen through 100 years of photographs

The iconic structure has survived through the ages despite centuries of upheaval

Published

on

0 Views

We are very pleased to present an article from the great Professor William Brumfield, (Wikipedia), Professor of Slavic Studies at Tulane University, New Orleans, USA.

Related image

Professor William Brumfield is among the world’s foremost experts on Russian architecture, and he has a genuine heartfelt love for the Russian culture and people. His work in photographing some of Russia’s most famous, and obscure sites has gone a long way in preserving these parts of Russia’s national heritage, by drawing attention to their beauty and need for preservation.

One of the Professor’s photographs of Dormition Cathedral in Vladimir, Russia

This earned him the respect of Russians, and an honorary fellowship in the illustrious Russian Academy of the Arts founded in 1757.

His most recent masterpiece takes the readers to the farthest reaches of the world: “Architecture At The End Of The Earth, Photographing The Russian North (2015). (Amazon). The Amazon copy is quite affordable. and a must for any lover of Russian architecture, as his classic “A History of Russian Architecture” provides a great overview of Russia’s glorious culture as portrayed in her monumental works.

Russia Beyond the Headlines has happily joined in at making Professor Brumfield’s available.

Hats off to William Brumfield; we wish him a heartfelt Многая Лета – Monohaya Leta (Many Years) for all his work in preserving Russia’s ancient culture!

Professor Brumfield’s work has opened a portal into Holy Russia. May all those who wish to see therein, and be amazed at what beauty she has to offer the world.

And so it was that “Beauty will save the world.” ~ Fyodor Dostoyevsky

The following material originally appeared at Russia Beyond the Headlines:

Still standing tall: Russia’s incredible Ryazan Kremlin

The iconic structure has survived through the ages despite centuries of upheaval.
Ryazan Kremlin, south view. Background: Cathedral bell tower, Dormition Cathedral. Foreground: wall of Transfiguration Monastery with West Gate&Church of St. John, Transfiguration Cathedral (right). Aug. 28, 2005.

Ryazan Kremlin, south view. Background: Cathedral bell tower, Dormition Cathedral. Foreground: wall of Transfiguration Monastery with West Gate&Church of St. John, Transfiguration Cathedral (right). Aug. 28, 2005. William Brumfield

At the beginning of the 20th century, the Russian chemist and photographer Sergei Prokudin-Gorsky developed a complex process for vivid color photography (see box text below). His vision of photography as a form of education and enlightenment was demonstrated with special clarity through his images of architectural monuments in the historic sites throughout the Russian heartland.

In summer 1910, Prokudin-Gorsky made a series of journeys along the Oka River, a major tributary of the Volga. During these trips, he took numerous photographs in Ryazan, 190 km southeast of Moscow. My photographs of the town were taken over an extended period from 1984-2006.

Ryazan Kremlin. Background: Dormition Cathedral. Foreground: wall of Transfiguration Monastery, Transfiguration Cathedral (far right). Summer 1912.

Ryazan Kremlin. Background: Dormition Cathedral. Foreground: wall of Transfiguration Monastery, Transfiguration Cathedral (far right). Summer 1912. Sergei Prokudin-Gorsky

At the time of Prokudin-Gorsky’s visit, Ryazan had a population of around 45,000. Today it is a growing city with a population of over half a million. Known for its historic monuments, the Ryazan kremlin has one of Russia’s most imposing cathedrals at its center.

A turbulent history

Few of the ancient cities of the Russian heartland have endured a more turbulent history than Ryazan. Already an important town in the 11th century, by the middle of the 12th century Ryazan had become the center of a major principality that held sway over extensive territory in the Oka River basin. It had massive earthen-wall fortifications, portions of which have survived to the present as one of the largest archeological sites in Russia.

Ryazan Kremlin, northwest view. From left: Archbishop's Palace, Cathedral of Nativity of Christ, Dormition Cathedral, Epiphany Church, Transfiguration Cathedral, bell tower. Summer 1912.

Ryazan Kremlin, northwest view. From left: Archbishop’s Palace, Cathedral of Nativity of Christ, Dormition Cathedral, Epiphany Church, Transfiguration Cathedral, bell tower. Summer 1912. Sergei Prokudin-Gorsky

In 1237, Ryazan was devastated by the Mongols, and attempts to re-establish settlements in the immediate area were undercut by Tatar raids over the following decades. By the 14th century, the local church and political leadership decided to re-establish Ryazan at the better-defended settlement of Pereyaslavl, 55 km northwest at the point where the small Trubezh River empties into the Oka.

For centuries, the town was known as Pereyaslavl-Ryazansky. By the beginning of the 15th century, Pereyaslavl-Ryazansky had a large fortress (kremlin) whose earthen ramparts are well preserved. Prokudin-Gorsky and I both photographed the kremlin from the northwest, but his view – available only in a contact print – shows the Trubezh River more clearly.

Ryazan Kremlin, northwest view. From left: Church of Holy Spirit, Archbishop's Palace, Cathedral of Nativity of Christ, Archangel Cathedral, Dormition Cathedral, Epiphany Church, Transfiguration Cathedral, bell tower. May 13, 1984.

Ryazan Kremlin, northwest view. From left: Church of Holy Spirit, Archbishop’s Palace, Cathedral of Nativity of Christ, Archangel Cathedral, Dormition Cathedral, Epiphany Church, Transfiguration Cathedral, bell tower. May 13, 1984. William Brumfield

Although the threat of Tatar raids eventually waned, the region was afflicted by famine and disease at the end of the 16th century and wracked by violent disorders in the early 17th century during the dynastic interregnum known as the Time of Troubles. In 1778, the town was designated simply Ryazan.

A cathedral’s construction, collapse and resurrection

The city’s greatest monument is the Cathedral of the Dormition, whose name derived from the 12th centurycathedral of the same dedication in Old Ryazan. At the turn of the 15th century, a masonry cathedral dedicated to the Dormition was erected in Ryazan. In the early 1680s, Metropolitan Pavel of Ryazan (served from 1681 to 1686) undertook to build a much larger cathedral to meet the needs of an expanded diocese. Work began in 1684, but the completed structure, poorly built, collapsed on an April night in 1692.

Ryazan Kremlin. Dormition Cathedral, west facade. Summer 1912.

Ryazan Kremlin. Dormition Cathedral, west facade. Summer 1912. Sergei Prokudin-Gorsky

After the initial debacle, the project was entrusted by the next metropolitan, Avraamy (who served from 1687 to 1700), to the renowned architect Yakov Bukhvostov. Like his hapless predecessors, Bukhvostov faced serious challenges with the foundations and the roof vaulting for the immense structure. He was also involved in other projects at the time and faced court litigation on one of them.

Nonetheless, with the assistance of local master builders, the structure was completed in 1699. Another three years were spent on its interior, including the construction of a large icon screen. In August 1702, the cathedral was consecrated by a third metropolitan, Stefan Yavorsky (1658-1722), who became one of the leading prelates of the Russian Church during Peter the Great’s reign.

But the travails of the building were not over. Thanks to its exposed location and height, the roof and cupolas, as well as the upper windows, were frequently damaged. The structure itself seemed under threat because of leakage and resulting cracks in the walls. In 1800, the Holy Synod in St. Petersburg issued a directive stating that the structure should be demolished and rebuilt.

Ryazan Kremlin. Dormition Cathedral, west facade. May 13, 1984.

Ryazan Kremlin. Dormition Cathedral, west facade. May 13, 1984. William Brumfield

Fortunately, Metropolitan Simon of Ryazan (bishop from 1778 to 1804) decided to consult with the local council and, with the support of wealthy merchants, marshaled the resources to undertake fundamental repairs. Russia’s architectural heritage benefited immeasurably from the wisdom and diplomacy of an experienced bishop. Alas, Simon died in January 1804, a few months before the reconsecration of the cathedral in August.

A unique building

The Ryazan Dormition Cathedral represents one of the most distinctive designs in the history of Russian church architecture. Over 40 meters tall with five large drums and cupolas as well as extensive window space, the structure is balanced on a complex system of cellar vaults, which also support a terrace platform for the cathedral. The cathedral’s roofline was designed as a horizontal cornice with decorative brick patterns.

Ryazan Kremlin. Dormition Cathedral, north facade. Carved limestone columns. Summer 1912.

Ryazan Kremlin. Dormition Cathedral, north facade. Carved limestone columns. Summer 1912. Sergei Prokudin-Gorsky

The tall windows were framed with carved limestone columns and pediments. The 5,000 blocks comprising the limestone details were standardized, thus enabling the architect to complete the structure within six years, a relatively short period in view of the complexity of the project. Although preserved only in a contact print, Prokudin-Gorsky’s direct frontal view from the west conveys with striking clarity the segmented facade design.

Ryazan Kremlin. Dormition Cathedral, west facade with main portal. May 13, 1984.

Ryazan Kremlin. Dormition Cathedral, west facade with main portal. May 13, 1984. William Brumfield

The window surrounds and the paired brick columns (painted white) that vertically divide the brick facades provide a palatial ambience to one of the largest churches of the 17th century – larger, in fact, than the Dormition Cathedral in the Moscow Kremlin. Prokudin-Gorsky’s detailed photographs and mine convey the vivid contrast between the white ornamental trim and the red brick background.

Ryazan Kremlin. Dormition Cathedral, west facade. Main portal. May 13, 1984.

Ryazan Kremlin. Dormition Cathedral, west facade. Main portal. May 13, 1984. William Brumfield

Closed in 1929, the Dormition Cathedral was used for archival storage and in the 1960s began to function as a museum. Services resumed in 1993, and in 2008 the cathedral was formally returned to the Ryazan Diocese.

To the west of the cathedral at the edge of the kremlin stands the enormous bell tower, built over a half-century from 1789 to 1840. At least three architects were involved in its construction, including Andrey Voronikhin, one of the major architects of St. Petersburg at the beginning of the 19th century.

Prokudin-Gorsky’s contact print – and my photographs – give an idea of the scale of the bell tower in relation to other kremlin structures. The contrast between the Neoclassical bell tower and the decorative mannerism of the Dormition Cathedral provides an exemplary view of the dramatic changes in Russian architecture over the long 18th century.

Ryazan Kremlin. Dormition Cathedral, east view. August 28, 2005.

Ryazan Kremlin. Dormition Cathedral, east view. August 28, 2005. William Brumfield

In the early 20th century the Russian photographer Sergei Prokudin-Gorsky devised a complex process for color photography. Between 1903 and 1916 he traveled through the Russian Empire and took over 2,000 photographs with the process, which involved three exposures on a glass plate. In August 1918, he left Russia and ultimately resettled in France with a large part of his collection of glass negatives. After his death in Paris in 1944, his heirs sold the collection to the Library of Congress.

In the early 21st century the Library digitized the Prokudin-Gorsky Collection and made it freely available to the global public. Many Russian websites now have versions of the collection. In 1986 the architectural historian and photographer William Brumfield organized the first exhibit of Prokudin-Gorsky photographs at the Library of Congress.

Over a period of work in Russia beginning in 1970, Brumfield has photographed most of the sites visited by Prokudin-Gorsky. This series of articles will juxtapose Prokudin-Gorsky’s views of architectural monuments with photographs taken by Brumfield decades later.

Liked it? Take a second to support The Duran on Patreon!
Advertisement
Click to comment

Leave a Reply

avatar
  Subscribe  
Notify of

Latest

Whose Money Stoked Religious Strife in Ukraine – and Who Tried to Steal It?

Was $25 million in American tax dollars allocated for a payoff to stir up religious turmoil and violence in Ukraine?

Jim Jatras

Published

on

Authored by James George Jatras via Strategic Culture:


Was $25 million in American tax dollars allocated for a payoff to stir up religious turmoil and violence in Ukraine? Did Ukrainian President Petro Poroshenko (unsuccessfully) attempt to divert most of it into his own pocket?

Last month the worldwide Orthodox Christian communion was plunged into crisis by the decision of Ecumenical Patriarch Bartholomew I in Constantinople to recognize as legitimate schismatic pseudo-bishops anathematized by the canonical Ukrainian Orthodox Church, which is an autonomous part of the Russian Orthodox Church. In so doing not only has Patriarch Bartholomew besmirched the global witness of Orthodoxy’s two-millennia old Apostolic faith, he has set the stage for religious strife in Ukraine and fratricidal violence – which has already begun.

Starting in July, when few were paying attention, this analyst warned about the impending dispute and how it facilitated the anti-Christian moral agenda of certain marginal “Orthodox” voices like “Orthodoxy in Dialogue,” Fordham University’s “Orthodox Christian Studies Center,” and The Wheel. These “self-professed teachers presume to challenge the moral teachings of the faith” (in the words of Fr. John Parker) and “prowl around, wolves in sheep’s clothing, forming and shaping false ideas about the reality of our life in Christ.” Unsurprisingly such groups have embraced Constantinople’s neopapal self-aggrandizement and support for the Ukrainian schismatics.

No one – and certainly not this analyst – would accuse Patriarch Bartholomew, most Ukrainian politicians, or even the Ukrainian schismatics of sympathizing with advocacy of such anti-Orthodox values. And yet these advocates know they cannot advance their goals if the conciliar and traditional structure of Orthodoxy remains intact. Thus they welcome efforts by Constantinople to centralize power while throwing the Church into discord, especially the Russian Church, which is vilified in some Western circles precisely because it is a global beacon of traditional Christian moral witness.

This aspect points to another reason for Western governments to support Ukrainian autocephaly as a spiritual offensive against Russia and Orthodoxy. The post-Maidan leadership harp on the “European choice” the people of Ukraine supposedly made in 2014, but they soft-pedal the accompanying moral baggage the West demands, symbolized by “gay” marches organized over Christian objections in Orthodox cities like AthensBelgradeBucharestKievOdessaPodgoricaSofia, and Tbilisi. Even under the Trump administration, the US is in lockstep with our European Union friends in pressuring countries liberated from communism to adopt such nihilistic “democratic, European values.”

Perhaps even more important to its initiators, the row over Ukraine aims to break what they see as the “soft power” of the Russian Federation, of which the Orthodox Church is the spiritual heart and soul. As explained by Valeria Z. Nollan, professor emerita of Russian Studies at Rhodes College:

‘The real goal of the quest for autocephaly [i.e., complete self-governing status independent of the Moscow Patriarchate] of the Ukrainian Orthodox Church is a de facto coup: a political coup already took place in 2014, poisoning the relations between western Ukraine and Russia, and thus another type of coup – a religious one – similarly seeks to undermine the canonical relationship between the Ukrainian Orthodox Church and Moscow.’

In furthering these twin objectives (morally, the degrading of Orthodox Christianity; politically, undermining the Russian state as Orthodoxy’s powerful traditional protector) it is increasingly clear that the United States government – and specifically the Department of State – has become a hands-on fomenter of conflict. After a short period of appropriately declaring that “any decision on autocephaly is an internal [Orthodox] church matter,” the Department within days reversed its position and issued a formal statement (in the name of Department spokesperson Heather Nauert, but clearly drafted by the European bureau) that skirted a direct call for autocephaly but gave the unmistakable impression of such backing. This is exactly how it was reported in the media, for example, “US backs Ukrainian Church bid for autocephaly.” Finally, Secretary of State Mike Pompeo weighed in personally with his own endorsement as did the US Reichskommissar for UkraineKurt Volker.

The Threat…

There soon became reason to believe that the State Department’s involvement was not limited to exhortations. As reported by this analyst in October, according to an unconfirmed report originating with the members of the Russian Orthodox Church Outside of Russia (an autonomous New York-based jurisdiction of the Moscow Patriarchate), in July of this year State Department officials (possibly including Secretary Pompeo personally) warned the Greek Orthodox Archdiocese of America (also based in New York but part of the Ecumenical Patriarchate) that the US government was aware of the misappropriation of a large amount of money, about $10 million, from estimated $37 million raised from believers for the construction of the St. Nicholas Greek Orthodox Church and National Shrine in New York. The State Department warning also reportedly noted that federal prosecutors have documentary evidence confirming the withdrawal of these funds abroad on the orders of Ecumenical Patriarch Bartholomew. It was suggested that Secretary Pompeo would “close his eyes” to this theft in exchange for movement by the Patriarchate of Constantinople in favor of Ukrainian autocephaly, which helped set Patriarch Bartholomew on his current course.

[Further details on the St. Nicholas scandal are available here, but in summary: Only one place of worship of any faith was destroyed in the September 11, 2001, attack in New York and only one building not part of the World Trade Center complex was completely destroyed. That was St. Nicholas Greek Orthodox Church, a small urban parish church established at the end of World War I and dedicated to St. Nicholas the Wonderworker, who is very popular with Greeks as the patron of sailors. In the aftermath of the 9/11 attack, and following a lengthy legal battle with the Port Authority, which opposed rebuilding the church, in 2011 the Greek Archdiocese launched an extensive campaign to raise funds for a brilliant innovative design by the renowned Spanish architect Santiago Calatrava based on traditional Byzantine forms. Wealthy donors and those of modest means alike enthusiastically contributed millions to the effort. Then – poof! In December 2017, suddenly all construction was halted for lack of funds and remains stalled to this day. Resumption would require having an estimated $2 million on hand. Despite the Archdiocese’s calling in a major accounting firm to conduct an audit, there’s been no clear answer to what happened to the money. Both the US Attorney and New York state authorities are investigating.]

This is where things get back to Ukraine. If the State Department wanted to find the right button to push to spur Patriarch Bartholomew to move on the question of autocephaly, the Greek Archdiocese in the US is it. Let’s keep in mind that in his home country, Turkey, Patriarch Bartholomew has virtually no local flock – only a few hundred mostly elderly Greeks left huddled in Istanbul’s Phanar district. (Sometimes the Patriarchate is referred to simply as “the Phanar,” much as “the Vatican” is shorthand for the Roman Catholic papacy.) Whatever funds the Patriarchate derives from other sources (the Greek government, the Roman Catholic Church, the World Council of Churches), the Phanar’s financial lifeline is the ethnic Greek community (including this analyst) in what is still quaintly called the “Diaspora” in places like America, Australia, and New Zealand. And of these, the biggest cash cow is the Greek-Americans.

That’s why, when Patriarch Bartholomew issued a call in 2016 for what was billed as an Orthodox “Eighth Ecumenical Council” (the first one since the year 787!), the funds largely came from America, to the tune of up to $8 million according to the same confidential source as will be noted below. Intended by some as a modernizing Orthodox “Vatican II,” the event was doomed to failure by a boycott organized by Moscow over what the latter saw as Patriarch Bartholomew’s adopting papal or even imperial prerogatives – now sadly coming to bear in Ukraine.

…and the Payoff

On top of the foregoing, it now appears that the State Department’s direct hand in this sordid business may not have consisted solely of wielding the “stick” of legal threat: there’s reason to believe there was a “carrot” too. It very recently came to the attention of this analyst, via an unsolicited, confidential source in the Greek Archdiocese in New York, that a payment of $25 million in US government money was made to Constantinople to encourage Patriarch Bartholomew to move forward on Ukraine.

The source for this confidential report was unaware of earlier media reports that the same figure – $25 million – was paid by Ukrainian President Petro Poroshenko to the Phanar as an incentive for Patriarch Bartholomew to move forward on creating an independent Ukrainian church. Moreover, Poroshenko evidently tried to shortchange the payment:

‘Peter [Petro] Poroshenko — the president of Ukraine — was obligated to return $15 million US dollars to the Patriarch of Constantinople, which he had appropriated for himself.

‘As reported by Izvestia, this occurred after the story about Bartholomew’s bribe and a “vanishing” large sum designated for the creation of a Unified Local Orthodox Church in Ukraine surfaced in the mass media.

‘As reported, on the eve of Poroshenko’s visit in Istanbul, a few wealthy people of Ukraine “chipped in” in order to hasten the process of creating a Unified Local Orthodox Church. About $25 million was collected. They were supposed to go to the award ceremony for Patriarch Bartholomew of Constantinople for the issuing of a tomos of autocephaly. [A tomos is a small book containing a formal announcement.] However, in the words of people close to the backer, during the visit on April 9, Poroshenko handed over only $10 million.

‘As a result, having learned of the deal, Bartholomew cancelled the participation of the delegation of the Phanar – the residence of the Patriarch of Constantinople, in the celebration of the 1030th anniversary of the Baptism of Russia on July 27 in Kiev.

‘”Such a decision from Bartholomew’s side was nothing other than a strong ultimatum to Poroshenko to return the stolen money. Of course, in order to not lose his face in light of the stark revelations of the creation of the tomos of autocephaly for the Ukrainian Orthodox Church, Peter Alexeevich [Poroshenko] had to just return those $15 million for the needs of Constantinople,” a trusted source explained to reporters.

‘For preliminary information, only after receiving the remaining sum, did Bartholomew finally give his consent to sending a delegation of the Phanar to Kiev … ‘

Now, it’s possible that the two identical figures of $25 million refer to two different pots of money (a cool $50 million!) but that seems unlikely. It’s more probable the reports refer to the same sum as viewed from the sending side (the State Department, the Greek Archdiocese) and the delivery side (Poroshenko, Constantinople).

Lending credibility to the confidential information from New York and pointing to the probability that it refers to the same payment that Poroshenko reportedly sought to raid for himself are the following observations:

  • When Poroshenko generously offered Patriarch Bartholomew $10 million, the latter was aware that the full amount was $25 million and demanded the $15 million Poroshenko had held back. How did the Patriarch know that, unless he was informed via New York of the full sum?
  • If the earlier-reported $25 million was really collected from “a few wealthy people of Ukraine” who “chipped in,” given the cutthroat nature of disputes among Ukrainian oligarchs would Poroshenko (an oligarch in his own right) have risked trying to shortchange the payment? Why has not even one such Ukrainian donor been identified?
  • Without going into all the details, the Phanar and the Greek Archdiocese have a long relationship with US administrations of both parties going back at least to the Truman administration, encompassing some decidedly unattractive episodes. In such a history, a mere bribe for a geopolitical shot against Moscow would hardly be a first instance or the worst.

As one of this analyst’s Greek-American connections puts it: “It’s easy to comprehend the Patriarchate bowing to the pressure of State Dept. blackmail… not overly savory, but understandable. However, it’s another thing altogether if Kiev truly “purchased” their autocephalous status from an all too willing Patriarchate … which would relegate the Patriarch to ‘salesman’ status and leave the faithful wondering what else might be offered to the highest bidder the next time it became convenient to hold a Patriarchal ‘fire sale’ at the Phanar?!”

To add insult to injury, you’d think Constantinople at least could pay back some of the $7-8 million wasted on the Crete 2016 debacle to restart the St. Nicholas project in New York. Evidently the Phanar has better things to spend it on, like the demonstrative environmentalism of “the Green Patriarch” and, together with Pope Francis, welcoming Muslim migrants to Europe through Greece. Of course maybe there’s no need to worry, as the Ukraine “sale” was consistent with Constantinople’s papal ambitions, an uncanonical claim to “universal” status, and misuse of incarnational language and adoption of a breathtakingly arrogant tone that would cause even the most ultramontane proponent of the Rome’s supremacy to blush.

Finally, it seems that, for the time being at least, Constantinople doesn’t intend to create an independent Ukrainian church but rather an autonomous church under its own authority. It’s unclear whether or not Poroshenko or the State Department, in such event, would believe they had gotten their money’s worth. Perhaps they would. After all, the issue here is less what is appropriate for Ukraine than what strikes at Russia and injures the worldwide Christian witness of the Orthodox Church. To that end, it doesn’t matter whether the new illegal body is Constantinopolitan or Kievan, just so long as it isn’t a “Moskal church” linked to Russia.

Liked it? Take a second to support The Duran on Patreon!
Continue Reading

Latest

U.S. May Impose Sanctions Against Turkey Over S-400 “Threat” To F-35

The United States continues to consider the S-400 air defense system a threat to its F-35 fifth generation stealth fighter platform.

The Duran

Published

on

Authored by Al Masdar News:


Turkish officials have repeatedly insisted that Ankara’s purchase of the advanced Russian air defense system poses no threat whatsoever to the NATO alliance. Last month, the Turkish defense ministry announced that delivery of S-400s to Turkey would begin in October 2019.

The United States continues to consider the S-400 air defense system a threat to its F-35 fifth generation stealth fighter platform, and may impose sanctions against Ankara, Turkey’s Anadolu news agency has reported, citing a high-ranking source in Washington.

“I can’t say for certain whether sanctions will be imposed on Ankara over the S-400 contract, but the possibility is there. The US administration is not optimistic about this issue,” the source said.

While admitting that Turkey was a sovereign state and therefore had the right to make decisions on whom it buys its weapons from, the source stressed that from the perspective of these weapons’ integration with NATO systems, the S-400 was “problematic.”

The source also characterized the deployment of S-400s in areas where US F-35 fifth-generation stealth fighters are set to fly as “a threat,” without elaborating.

Emphasizing that negotiations between Washington and Ankara on the issue were “continuing,” the source said that there were also “positive tendencies” in negotiations between the two countries on the procurement of the Patriot system, Washington’s closest analogue to the S-400 in terms of capabilities.

Designed to stop enemy aircraft, cruise and ballistic missiles at ranges of up to 400 km and altitudes of up to 30 km, the S-400 is currently the most advanced mobile air defense system in Russia’s arsenal. Russia and India signed a ruble-denominated contract on the delivery of five regiments of S-400s worth $5 billion late last month.

Last week, the Saudi Ambassador to Russia said that talks on the sale of the system to his country were ongoing. In addition to Russia, S-400s are presently operated by Belarus and China, with Beijing expecting another delivery of S-400s by 2020.

Washington has already slapped China with sanctions over its purchase of S-400s and Su-35 combat aircraft in September. India, however, has voiced confidence that it would not be hit with similar restrictions, which the US Treasury has pursued under the 2017 Counter America’s Adversaries Through Sanctions Act (CAATSA).

Liked it? Take a second to support The Duran on Patreon!
Continue Reading

Latest

The Ukrainian President Signs a Pact With Constantinople – Against the Ukrainian Church

There is still a chance to prevent the schism from occurring.

Dmitry Babich

Published

on

Authored by Dmitry Babich via Strategic Culture:


Increasingly tragic and violent events are taking their toll on the plight of the canonical Ukrainian Orthodox Church of Ukraine . After several fights over control of the church’s property, prohibitions and blacklists are starting to spread, affecting respected church figures coming from Russia to Ukraine. The latest news is that the head of the Moscow Theological Academy, Archbishop Amvrosyi Yermakov, was deported from Ukraine back to Russia. Amvrosyi’s name popped up on the black list of Russian citizens who are not deemed “eligible to visit” Ukraine. Obviously, this happened right before his plane landed in Zhulyany, Kiev’s international airport. After a brief arrest, Amvrosyi was put on a plane and sent back to Moscow. This is not the first such humiliation of the Orthodox Church and its priests that has taken place since the new pro-Western regime came to power in Kiev in 2014. Patriarch Kirill of the Russian Orthodox Church has been declared persona non grata throughout Ukraine since 2014. That decision was made by humiliatingly low-level officials. A department within the Ukrainian ministry of culture published a ruling stating that Kirill’s visit to Ukraine’s capital of Kiev “would not be desirable.”

Since the ancestors of modern Russians, Belarusians, and Ukrainians were first baptized in 988 in Kiev, the Patriarchs of the Russian Church have never had problems visiting Kiev, the birthplace of their church. Not even under the Bolsheviks did such prohibitions exist. So, for Patriarch Kirill of the Russian Orthodox Church to be denied permission to visit Kiev can only be compared to a possible prohibition against the pope visiting Rome. Since 2014, there have also been several criminal cases filed against the priests of the canonical Ukrainian Orthodox Church (UOC MP) because they have called the hostilities in eastern Ukraine a “civil war” and have discouraged the faithful from supporting that war. This has been interpreted by the Ukrainian state authorities as a call for soldiers to desert the army.

Why Poroshenko’s meeting with Bartholomew is ominous

Despite the fact that the UOC MP has become used to all sorts of trouble since 2014, things have been looking even worse for the canonical church lately, as 2018 draws to a close. In early November 2018, Ukrainian President Petro Poroshenko broke the wall of separation between church and state in the most overt manner possible — he signed “an agreement on cooperation and joint action” between Ukraine and the so called Constantinople Patriarchate, the oldest institution of Orthodox Christianity, which is now based in Turkish Istanbul.

Rostislav Pavlenko, an aide to Poroshenko, wrote on his Facebook page that the agreement (not yet published) is premised on the creation of a new “autocephalous” Orthodox Church of Ukraine — a development that the official, existing Orthodox Churches in Russia and Ukraine view with foreboding as a “schism” that they have done all they can to prevent. Why? Because Poroshenko’s regime, which came to power via a violent coup in Kiev in 2014 on a wave of public anti-Russian sentiment, may try to force the canonical Orthodox Church of Ukraine to merge with other, non-canonical institutions and to surrender to them church buildings, including the famous monasteries in Kiev and Pochai, as well as other property.

President Poroshenko was visibly happy to sign the document — the contents of which have not yet been made public — on cooperation between the Ukrainian state and the Constantinople Patriarchate, in the office of Bartholomew, the head of the Constantinople Patriarchate. Poroshenko smiled and laughed, obviously rejoicing over the fact that the Constantinople Patriarchate is already embroiled in a scandalous rift with the Russian Orthodox Church and its Ukrainian sister church over several of Bartholomew’s recent moves. Bartholomew’s decision to “lift” the excommunication from two of Ukraine’s most prominent schismatic “priests,” in addition to Bartholomew’s declaration that the new church of Ukraine will be under Constantinople’s direct command — these moves were just not acceptable for the canonical Orthodox believers in Russia and Ukraine. Kirill, the Patriarch of the Russian Orthodox Church (ROC), as well as Onufriy, the Metropolitan of Kiev and all Ukraine, are protesting loudly, viewing this situation as a breach of two basic principles. First of all, the Ukrainian state has interfered in the church’s affairs, asking Constantinople to give the Ukrainian church “autocephaly,” which that church never requested. Second, Constantinople itself has interfered in the affairs of two autonomous national churches, the Russian and the Ukrainian. In the eyes of Ukrainian and Russian clergy, Bartholomew is behaving like the Roman pope and not as a true Orthodox leader who respects the autonomy and self-rule of the separate, national Orthodox Churches.

The Russian President sympathizes with the believers’ pain

Two days before Poroshenko made his trip to Istanbul, Russian president Vladimir Putin broke with his usual reserve when commenting on faith issues to bitterly complain about the pain which believers in Russia and Ukraine have experienced from the recent divisions within the triangle of Orthodoxy’s three historic capitals — Constantinople, Kiev, and Moscow.

“Politicking in such a sensitive area as religion has always had grave consequences, first and foremost for the people who engaged in this politicking,” Putin said, addressing the World Congress of Russian Compatriots, an international organization that unites millions of ethnic and cultural Russians from various countries, including Ukraine. Himself a practicing Orthodox believer, Putin lauded Islam and Judaism, while at the same time complaining about the plight of Orthodox believers in Ukraine, where people of Orthodox heritage make up more than 80% of the population and where the church has traditionally acted as a powerful “spiritual link” with Russia.

Despite his complaints about “politicking,” Putin was careful not to go into the details of why exactly the state of affairs in Ukraine is so painful for Orthodox believers. That situation was explained by Patriarch Kirill. After many months of tense silence and an unsuccessful visit to Barthlomew’s office in Istanbul on August 31, Kirill has been literally crying for help in the last few weeks, saying he was “ready to go anywhere and talk to anyone” in order to prevent the destruction of the canonical Orthodox Church in Ukraine.

Politics with a “mystical dimension”

Kirill said the attack against the Orthodox Church in Ukraine “had not only a political, but also a mystical dimension.” Speaking in more earthly terms, there is a danger that the 1,000-year-old historical Ukrainian Orthodox Church of the Moscow Patriarchate (UOC-MP) — which now owns 11,392 church buildings, 12,328 parishes, and two world-famous monasteries in Ukraine — will be dissolved. The roots of the UOC MP go back to the pre-Soviet Russian Empire and even further back to the era of Kievan Rus, the proto-state of the Eastern Slavs in the tenth-twelfth centuries AD, when the people who would later become Russians, Ukrainians, and Byelorussians were adopting Orthodox Christianity from the Byzantine Empire. It is by far the biggest church in Ukraine, as Mikhail Denisenko’s non-canonical “alternative” church has only 3,700 parishes that include church buildings (fewer than a third of what is owned by the UOC-MP, despite the fact that Denisenko enjoys official support from the Ukrainian state).

What many Russian and Ukrainian believers fear is that the Istanbul-based Patriarch Bartholomew will eventually grant Kiev what is being called autocephaly. In that event, the UOC-MP may be forced to merge with two other, non-canonical churches in Ukraine that have no apostolic liaison. The apostolic succession of the UOC-MP consists in the historical fact that its first bishops were ordained by medieval bishops from Constantinople, who had in turn been ordained by Christ’s disciples from ancient Israel. Apostolic succession is crucial for the Orthodox Church, where only bishops can ordain new priests and where the church’s connection to the first Christians is reflected in many ways, including in the clergy’s attire.

Metropolitan Hilarion (his secular name is Grigory Alfeyev), the Russian church’s chief spokesman on questions of schism and unity, accused the patriarch of contributing to the schism by officially “lifting” the excommunication from Ukraine’s most prominent schismatic church leader — the defrocked former bishop Mikhail Denisenko. That clergyman stands to gain most from the “autocephaly” promised to Poroshenko by Patriarch Bartholomew. A hierarchical Orthodox Church is considered to have autocephalous status, as its highest bishop does not report to any higher-ranking bishop. Ukrainian President Petro Poroshenko has stated that for Ukraine to be granted autocephaly from Istanbul, this would mean a complete “reformatting” of the country’s religious status quo and the severing of all links to Orthodox Russia and its “demons.”. Most likely, the new “united” church won’t be headed by the UOC MP’s Metropolitan, but by Mikhail Denisenko, who was excommunicated by both the UOC MP and the Russian church back in 1997 and with whom real Orthodox priests can only serve against their will and against the church’s internal rules.

Constantinople’s first dangerous moves

On October 11, 2018, the Constantinople Patriarchate made its first step towards granting autocephaly by repealing its own decision of 1686 that gave the Moscow Patriarch primacy over the Kiev-based Metropolitan. This 17th-century decision reflected the political reality of the merger between the states of Russia and Ukraine and established some order in the matters of church administration. After the collapse of the Soviet Union in 1991, Moscow gave the Ukrainian church complete independence in financial and administrative matters, but the two churches retained their cherished “spiritual unity.” “Constantinople’s decision is aimed at destroying that unity,” the ROC’s Patriarch Kirill explained. “We can’t accept it. That is why our Holy Synod made the decision to end eucharistic communication with the Constantinople Patriarchate.”

How Moscow “excommunicated” Bartholomew

The end of eucharistic communication means that the priests of the two patriarchates (based in Moscow and Istanbul) won’t be able to hold church services together. It will be maintained as long as the threat of autocephaly continues. The Western mainstream media, however, interpreted this decision by the Russian church as a unilateral aggressive act. The NYT and the British tabloid press wrote that it simply reveals Putin’s “desperation” at not being able to keep Ukraine’s religious life under control.

However, Patriarch Bartholomew seems undeterred by the protests from the Russian faithful and the majority of Ukraine’s believers. Bartholomew said in a recent statement that Russia should just follow the example of Constantinople, which once granted autocephaly to the churches of the Balkan nations. Bartholomew’s ambassadors in Kiev do not shy away from communicating with the self-declared “Patriarch” Filaret (Mikhail Denisenko’s adopted religious name from back when he was the UOC MP’s Metropolitan prior to his excommunication in 1997). For true Orthodox believers, any communication with Denisenko has been forbidden since 1992, the year when he founded his own so-called Ukrainian Orthodox Church of the Kiev Patriarchate (UOC-KP). Unfortunately, Denisenko enjoys the full support of Ukrainian President Poroshenko, and recently the US State Department began encouraging Denisenko, by giving its full support to Ukraine’s autocephaly.

The lifting of Denisenko’s excommunication by Patriarch Bartholomew in Istanbul both upset and embittered the Orthodox believers in both Ukraine and Moscow, since Denisenko was excommunicated by a joint decision of the Russian church and the UOC MP in 1997, after a five-year wait for his return to the fold of the mother church. So, by undoing that decision, Constantinople has interfered in the canonical territory of both the Ukrainian and the Russian churches.

The UOC-MP protested, accusing not only Patriarch Bartholomew, but also the Ukrainian state of interfering in the church’s affairs. “We are being forced to get involved in politics. The politicians do not want Christ to run our church; they want to do it themselves,” said Metropolitan Onufriy (Onuphrius), the head of the UOC-MP, in an interview with PravMir, an Orthodox website. “Since the collapse of the Soviet Union in 1991, the Ukrainian Orthodox Church of the Moscow Patriarchate has been independent. Our church did not ask for autocephaly, because we already have independence. We have our own Synod (church council) and our own church court. Decisions are made by a congress of bishops and priests from all over Ukraine. We have financial and administrative independence, so autocephaly for us will be a limitation, not an expansion of our rights.”

Poroshenko’s premature jubilation

Meanwhile, Ukrainian President Poroshenko did not conceal his jubilation about Constantinople’s moves. “This is a victory of good over evil, light over darkness,” Poroshenko said when the news about the lifting of Denisenko’s excomnmunication came from Istanbul in early October.

Poroshenko said he wanted a “united Orthodox Church” for his country, and he openly pressured Patriarch Bartholomew to provide autocephaly to Kiev during his visits to Istanbul in the spring of 2018 and in November of the same year. Meanwhile, Denisenko said that the provision of autocephaly would mean the immediate dispossession of the UOC MP. “This Russian church (UOC MP) will have to cede control of its church buildings and famous monasteries to the new Ukrainian church, which will be ours,” Denisenko was quoted by Ukrainian media as saying. “These monasteries have been owned by the state since Soviet times, and the state gave them to the Russian church for temporary use. Now the state will appoint our communities of believers as the new guardians of this heritage.” Denisenko also made a visit to the US, where he met Undersecretary of State Wess Mitchell, obtaining from him America’s active support for the creation of a “unified” Ukrainian church.

There is still a chance to prevent the schism from occurring. Poroshenko’s presidential aide, Rostislav Pavlenko, made it clear on Tuesday that the actual “tomos” (a letter from the Constantinople Patriarchate allowing the creation of an autocephalous church) will be delivered only IN RESPONSE to a request from a “unifying convention” that represents all of Ukraine’s Orthodox believers in at least some sort of formal manner. This new convention will have to declare the creation of a new church and elect this church’s official head. Only then will Constantinople be able to give that person the cherished “tomos.”

Since the UOC-MP has made it very clear that it won’t participate in any such convention, the chances of the smooth transition and easy victory over the “Muscovite believers” that Poroshenko wants so badly are quite slim. There are big scandals, big fights, and big disappointments ahead.

Liked it? Take a second to support The Duran on Patreon!
Continue Reading

JOIN OUR YOUTUBE CHANNEL

Your donations make all the difference. Together we can expose fake news lies and deliver truth.

Amount to donate in USD$:

5 100

Validating payment information...
Waiting for PayPal...
Validating payment information...
Waiting for PayPal...
Advertisement

Advertisement

Quick Donate

The Duran
EURO
DONATE
Donate a quick 10 spot!
Advertisement
Advertisement

Advertisement

The Duran Newsletter

Trending